Seventy Secrets

Kapital 25 begins with the words “L’Dovid Elecha Hashem Nafshi Esah”, and follows the Seder of the Aleph Bais. Elsewhere in Sefer Tehillim, Radak writes that Dovid Hamelech reserved this pattern for Perakim that were especially beloved to him. Here, Radak tells us that this stands true even though the Seder Aleph Bais is different in this Perek than others. To wit, not every letter is represented at the beginning of a Passuk—the letter Bais, for example, appears in middle of the first Passuk—and some letters are used at the beginning of two Pessukim. If, in fact, this is a particularly beloved Perek, we must of course better understand its message.

One would assume that a Perek that attained the status of Chaviv to Dovid Hamelech would be focused on soaring praise of HKBH or have its roots in a particularly happy episode. This does not necessarily appear to be the case, however.

Meiri, in his Pirush to Tehillim, explains that the Perek is based around the concept of Teshuva, a theme that seems to run throughout. For example, the Passuk says: “Derachecha Hashem Hodi’eni Orchosecha Lamedeni.” Dovid Hamelech asks HKBH to show him the correct path—asking, as it were, to be led to Teshuva. Sforno adds that this Perek is not merely addressing the idea of Teshuva, but was written by Dovid after the incident with Batsheva. As Chazal tell us, we aren’t to assume that Dovid did an Avierah in the sense that we can relate to, but he was concerned about the machinations of his enemy. This Perek, then, was written at a time of great tribulation in the life of Dovid Hamelech, yet it is written Al Seder Aleph Bais, indicating great Chavivus—how can we understand this?

At first glance, there would seem to be a relatively simple way to explain why this is in fact such a beloved Perek. As we know, Teshuva—the opportunity to achieve full Kaparah for one’s Aveiros—is a gift from Hashem. It would therefore be perhaps appropriate to sing Shira, thanking HKBH for this second chance, so to speak. The Pessukim, however, belie this approach, as most are Tachanunim rather than Shira or Hallel. For example, Dovid writes: “Chataos Neuirei U’Pshai Al Tizkor”, asking that HKBH not remember the misdeeds of his youth. Now, whether we follow the approach of the Meiri that this is a general statement, or we assume that these words refer to a particular incident, as Sforno does, these are certainly not words of Shevach V’Hodaah. What, then, is the message of this Perek that makes it “Chaviv” to Dovid Hamelech, as indicated by its Aleph Bais structure?

Perhaps we can find the answer in a Passuk that shares a connection with this week’s Parsha.

Dovid Hamelech writes: “Sod Hashem L’Yereiav U’Briso L’Hodiam”, which seems to be telling us that there are Sodos and Brisim that are revealed only to those who possess Yiras Hashem. Perhaps fittingly, it is not clear what these Sodos are—and we require the words of Chazal, true Yirei Hashem to understand the Passuk.

Most commonly, these words appear in Chazal to explain stories that are difficult to understand. For example, the Gemara in Sanhedrin discusses a disease known as Podogra, which afflicted one’s feet. The Gemara relates that Mar Zutra asked his father, Rav Nachman, about the symptoms of Podogra and Rav Nachman explained that it feels as though needles are piercing live flesh. The Gemara discusses how Rav Nachman knew this to be true, and offers three answers: he himself had the disease, he learned it from his Rabbeim, or: “Sod Hashem L’Yereiav”.

The implication of this final answer is that Rav Nachman knew how Podogra felt because the Yirei Hashem are privy to the knowledge they need to serve their role. There are a number of similar Gemaras that use these words in the same way, in some cases without an alternative option: the only way someone could have known what how to answer a question is if it were revealed to them in the guise of Sod Hashem L’Yereiav.

Although these Gemaros certainly fit with the literal translation of these words, we still must understand the Passuk in the context of the Perek: what is the Sod Hashem as it relates to Teshuva? The explanation of the Gemara does not seem to fit into the overall theme of the Perek, how can we understand these words in a way that does?

Although we have seen that Chazal take the word “Sod” literally, understanding that it refers to the unknown, there is a Medrash that assigns it a different meaning.

The Medrash Rabba in Parshas Lech Lecha tells us: “Sod Hashem L’Yereiav…Eizehu Sod Zu Bris Milah”. The Sod referred to in the Passuk is the Mitzvah of Mila, which was not revealed until twenty generations had passed from Brias HaOlam. The Medrash continues, telling us that Hashem said to Avrohom: “Im Timol Titol Sod”, if you agree to be Mekabel the Mitzvah of Mila, you will receive the “Sod”. The Medrash goes on to explain that the Gematria of Sod is seventy, and the reward for Milah was the “Shivim Nefesh Asher Yardu Mitzrayim” as well as the Shivim Zekenim spoken about in this week’s Parsha.

This Medrash clearly requires explanation, for two reasons. First, the word “Sod” is used in two different ways: to refer to Milah itself, because it was originally hidden from the world, and then to describe the rewards for Milah which are related to the Gematriah of the word Sod. Also, what is the connection between the Milah and the two instances of Shivim: the Nefesh Asher Yardu Mitzrayim and Zekenim?

Perhaps we can answer these questions if we better understand the first part of the Medrash, which implies that Milah was a Sod, in that it was hidden from the creation of Adam until Avrohom Avinu.

We may wonder why this was the case—why in fact HKBH did not give the Mitzvah of Mila to Adam HaRishon, and we would not be alone in so thinking.

The Medrash, also in Parshas Lech Lecha, tells us that Hashem spoke to Avrohom about the Mitzvah, describing the Chashivus of the Mitzvah, and Avorohm responded with a question: “Im Chaviva Hi HaMila Mipnei Ma Lo Nitnah L’Adam HaRishon?” If, in fact, the Mitzva is so beloved by HKBH, why was it not given earlier, allowing others to fulfill the Mitzvah?

The Medrash tells us that HKBH responded to this question as follows: “Dayecha Ani V’Attah B’Olam V’Im Ein Attah Mekabel Alecha Dai L’Olami Ad Kan…” The world, it seems, was able to survive until that moment without Mila, but if Avrohom Avinu was not Mekabel the Mitzvah, the could not continue to exist.

How can we understand this Medrash? First, is it true that “Im Ein Attah Mekabel Alecha Dai L’Olami Ad Kan…”? Why was the world no longer able to survive without Mila? Second, and perhaps more importantly, how do these words answer the question? Avrohom asked why the Mitzva wasn’t given until now, why it indeed remained a Sod, if it is so dear to HKBH—how did Hashem answer this question by saying “Dai L’Olami Ad Kan…”?

R’ Chaim Friedlander, in Sifsei Chaim to Parshas Lech Lecha, explains this Medrash with great depth.

We know that Mila was one of the Asarah Nisyonos that Avrohom underwent, and there are a number of ways to understand why this Bris was a Nisayon. R’ Chaim explains that although it was dangerous for Avrohom to undertake this painful Mitzva at such an advanced age, this was not the main Nisayon. Rather, the Nisayon of Mila was that it went against the very nature of Avrohom: he lived his life in an effort to bring as many people as possible into his tent, so to speak, and now he would be so different that it would repel others.

If this is the case, asks R’ Chaim, how is it that it was only after the Mila that Avrohom became the Av Hamon Goiym, as indicated by the Pessukim? If this Mitzva separated him from the masses, how was it that it led to him becoming the father of so many?

R’ Chaim answers this question by drawing a distinction between Avrohom and others who lived in his times. We know that there were other Tzadikim who lived between Adam and Avrohom, such as Noach and Shem, but they did not have the Koach that Avrohom did. These Tzaddikim were “Pratim”, they lived in a way that affected themselves and their generation, but their impact was not long-lasting. Regarding Noach, the Passuk says “Oscha Ra’isi Tzaddik Lifanai BaDor HaZeh”, because the effects that Noach had on the world were limited to “Dor HaZeh”, the times that he lived in.

The impact of Avrohom, however, was singular: he was able to plant roots from which future Doros sprouted until today. Avrohom was not a “Prati”, he was the first one to create an impact that lasted beyond his own time on the earth, and that is how he became the Av Hamon Goyim.

Why was it that Avrohom was able to do this? How was he different than the Tzaddikim who lived before him?

As we know, the Chet of Adam HaRishon diminished Kvod Shamayim, when in fact the entire Tachlis of the Briah is to increase Kvod Shamayim. Based on the writings of the Ramcha”l, the Mashgiach shows that the mantle of restoring Kvod Shamayim was then available to anyone who would endeavor to raise it, regardless of his nation. Avrohom Avinu was the first one to take advantage of this opportunity—he understood the Hashgachas Hashem and tried to spread the Emes to anyone he could. In so doing, he began to restore Kvod Shamayim, which is the Tachlis of the Briah.

It was this effort, the ability, and desire to increase Kvod Shamayim, and support the purpose of the Briah, that allowed Avrohom to be a Mamshich, to plant roots that would sprout for Doros and become the Av Hamon Goyim. Those who came before him were Tzaddikim, but their focus was not on the increase of Kvod Shamayim, and therefore they had no impact beyond their lifetimes. It was only Avrohom, with his singular mission, that was Zoche to have a Hemshech.

Based on this idea, we can understand the answer Hashem gave Avrohom when he asked “Im Chaviva Hi HaMila Mipnei Ma Lo Nitnah L’Adam HaRishon”.

Until that point, the world had been able to exist without Mila because there was no one who could take on the Mitzva and be Misaken for the Chet of Adam HaRishon. It was only Avrohom, with his unique Kochos that would be able to take on this Mitzvah, and become the Av Hamon Goyim. That is why Hashem said “V’Im Ein Attah Mekabel Alecha Dai L’Olami Ad Kan…” If Avrohom did not accept this Mitzvah, bringing about an increase Kvod Shamayim, the Tachlis of the Briah would remain diminished and there would be no purpose in the world continuing to exist.

Based on this, perhaps we can understand the Medrash relating to the words “Sod Hashem L’Yereiav”.

The Mitzvah of Mila was “hidden” from the time of Adam HaRishon until Avrohom Avinu because there was no one who was capable of becoming separate from all others and living a life devoted to Ribuy Kvod Shamayim. It was only Avrohom Avinu, with his Kochos and focus, that could do this Mitzvah, and restore the Tafkid of the world. As a reward for this, he received the Shivim Nefesh Asher Yardu Mitzrayim and Shivim Zekenim.

We can now understand the significance of those two groups. Galus Mitzrayim was an unavoidable reality—HKBH had told Avrohom years before “Ki Ger Yihiyeh Zaracha B’Eretz Lo Lahem”. The question was how we would survive, how we might emerge. The answer was the Shivim Nefesh: the Shevatim themselves, and their children, came to Mitzrayim, creating an atmosphere that in some way protected their offspring, and ensured that Netzach Yisroel Lo Yishaker. Had we ended up in Mitzrayim without those Shivim Nefesh accompanying us, we may never have survived, and Avrohom’s legacy of Ribuy Kvos Shamayim would come to an end. The Shivim Nefesh, then, are directly related to the Bris Mila and everything it represented, for it was they who guaranteed the Hemshech of Avrohom Avinu at that critical juncture.

The same could be said of the Shivim Zekainim appointed in this week’s Parsha. After the Misoninim and Asafsuf, Moshe Rabbeinu felt that he could no longer bear the weight of the entire Tzibbur alone: “Lo Uchal Levadi LaSes Es Kol Ha’Am HaZeh”. In response, HKBH told him to appoint Shivim Zekanim, who would serve as leaders of the Klal. This too was an inflection point in our history: no longer would Klal Yisroel be led by one undisputed leader, as they had been since Avrohom Avinu. When HKBH appointed Zekenim, the number seventy was chosen because of its relationship to Milah, the Sod Hashem L’Yereiav, as a message: even as Moshe is no longer the singular leader, there will be Zikenim who can ensure that Kvod Shamyim is intact and the legacy of Avrohom Avinu lives on.

Perhaps now we can understand why these words are found in a Perek devoted to Teshuva: even when one feels like his actions have affected or reduced Kvod Shamayim, he must know that it is always possible to pick up the mantel and continue the legacy of our Avos. The world existed for generations with the impact of the Chet HaRishon until Avrohom came and focused on Ribuy Kvod Shamayim, restoring the Tafkid of the Briah. The words Sod Hashem L’Yereiav remind us of Avrohom’s actions, and Sod of Shivim, encouraging us to do our part to move beyond Chet so that we too may enhance Kvod Shamayim and fulfil the Tafkid of the Briah.